modestonvl211734-blog

[asanee44]

Exploring Indigenous Concepts of Time

In this thought-provoking episode, we explore Indigenous concepts of time and aging. We reveal hidden ancient wisdom that challenges conventional views. Learn how indigenous cultures see time as cyclical, fluid, and linked to the natural world. These insights teach us that aging is a sacred process of transformation. It’s where maturity is celebrated as a journey of growth and wisdom. Join us as…

[disaster-vampire]

why do culturally christian americans think it's okay to rewrite the mythology of cultures that have nothing to do with them to make them fit their ideals

[bertena]

Exploring Spirit Guides: Beliefs and Types Across Cultures

Throughout history, many cultures and spiritual traditions have believed in the presence of spirit guides—benevolent entities that assist and guide us on our life journeys. These guides are thought to offer protection, wisdom, and support, helping individuals make important decisions, navigate challenges, and grow spiritually. Though the concept of spirit guides is universal, the types, roles,…

[penelopwgarcia]

my only regret being a witch on afro traditional roots is that anything gothic like walking on a graveyard and reading stones or watching horror movies can be bad for me in the spiritual realm so I'm a witch but I can do gothic

[bloop-bl00p]

So there’s Voodoo but no Lwas?

Before everyone decides to jump me just know that I’m black, I grew up in a very Catholic environment and my grandparents implemented African traditions to worship God. Throughout the years of my dear old childhood, I also witnessed cults and beliefs outside of Christianity and know briefly of a few African Deities, spirits, syren, and many more.

So I can talk about voodoo, I still tried to do as much research as possible, and if someone sees any mistakes in what I say I apologize, be polite when pointing it out to me and I’ll modify it.

So here’s the first thing I want to address…

White people can do voodoo… what? You don’t believe me, here…

It’s been done since the 19th in New Orleans and whoever can worship is a much more nuanced issue.

You see in voodoo, there are these things called Houses (Humfo). It’s a temple where a community of people worship diverse Lwa and are led by a priest or priestess.

It’s a closed religion which means that you have to ask before entering one House. Some may refuse you because you have European ancestry, and I won’t lie Voodoo is mainly dominated by people with African origins due to its roots. You still could eventually find a house that’ll accept you but you can’t randomly start on your own without going through the process of initiation. Don’t mess with African spirits or spirits in general, voodoo is a group activity for a reason.

Now that all of this is cleared I want us all to come to one conclusion. Voodoo is only and ONLY for the people who will respect it. This applies to all religions.

And to writers.

Write about what you know and if you don’t know something research it! Don’t stop at Wikipedia, go on other sites, see documentaries or videos, and get books from the nearest library. Maybe you know someone who is more experienced in the subject you’re trying to write about?! I know it can be a long boring and annoying process, but sweetheart who told you writing respectfully about a preexistent thing was easy? If you’re unable to sit and open Google for research then don’t write about it!

Now that we all agree on something, do these scream respectful representation to you?

[“I care about representation!” Sure Viv, we believe you.]

Okay, voodoo dolls aren’t used for harm. That’s a myth from Pop Culture and Hollywood and it’s one of those examples of African religion being deemed as malevolent by popular media. Thank you Vivziepop for contributing to the stereotype, a big thanks. 🙂

Seriously, the usual voodoo dolls we see in media are usually tourist traps sold in New Orleans but aren't used by actual practitioners. But, there’s a thing called fetish or bocio, usually, those are figurines made of wood and hung on the tree in front of cemeteries to maintain a spiritual communication between the deceased and the living.

From a personal experience, when I was like 10 or 11 my parents saw safou (African fruit) growing near a restaurant, and the owner said to not get too close as fetishes were hung to avoid people from stealing the fruits. So it also has a protection function.

But I’m not here to talk about my childhood, see I mentioned something called Lwa, let’s see what those are.

Voodoo is a monotheistic religion, it teaches that Bondye [Bon Dieu in French literally Good God] is the supreme creator of this universe mirroring him to the Christian God. But he has no evil counterparts so no Satan or Lucifer.

Bondye is disinterested in humanity and innacesbile to us, but he still keeps tabs through the Lwas giving a polytheistic aspect of the religion. People pray to them and give specific offerings depending on which Lwas they want to please.

They also can communicate with us through dreams and possessions. All Lwas have multiple domains of expertise and if you want something specific you’ll have to call a specific Lwa.

Each Lwa has a symbol related to them they are called Veve. It helps them manifest in the physical world, offerings, sacrifices, foods, and drinks are placed upon them.

“Where are you going with all of these informations?”

Here are the symbols that appear every time Alastor gets spooky or threatens someone.

These symbols alone don't mean anything but they are drawings that can appear in multiple veve. Veves are usually much more detailed and they used complete ones with little simplification in the Pilot, since it’s still canon I’m counting it…

My little theory is that if they decided to simply it is because the animators were already suffering so they lifted up the pain by sparing a lot of details. I mean they used the complete symbols for trading cards.

With all of these it is natural for me to come to the conclusion that to get his powers Alastor calls on the Lwas that grant these extremely powerful ✨tentacles✨, weird red gremlins voodoo dolls thingies, deals-making abilities, and probably other things we haven’t seen yet.

Which means that Bondye exists—

“Th3r'$ n0 God in HH. 🤓☝️”

Sure I can work with that, the Lwas exist and are independent, I guess Viv still has creative liberties.

Since Alastor depends on them that means that he chooses specific spirits to gain the specific power that he has, so I decided to search for a few symbols that have a resemblance to the one of Alastor and we’re gonna test Viv's ability to make something consistent.

A rant about Alastor’s power:

Obliviously they are not all of the symbols in correlation with the one in Hazbin Hotel. I just took these to showcase something fascinating with Viv’s writing style.

1. Marassa-Dossou-Dossa:

They are androgynous twins. They represent the power and purity of children, families, and procreation alongside benediction, love, justice, and innocence. They are children, usually, you can offer them candies, drinks, or banana leaves. They are summoned at the beginning of each ceremony after Legba to signify their importance in the religion.

The Marassa are extremely powerful despite being represented as kids. They usually help people who have issues with getting a child or other important aspects like the death of a newborn. While they are mostly nice and all, they are responsible for bad luck and bring sickness when not correctly served or forgotten.

2. Damballa:

He is one of the Loa who helped Bondnye when making the cosmos and, you can imagine, a very important figure.

Damballa is represented by a giant snake and is often associated with St Patrick's. He is the keeper of knowledge, wisdom, and healing magic representing the symbol of life, peace, purity, and goodness. His partner is Ayida-Weddo who forms rainbows, together they use the same Veve.

They are extremely strict with rules regarding their ceremonies. Everyone needs to be dressed in freshly cleaned clothing, women need to wear a white headscarf made of silk. Alcohol, nicotine, and else are forbidden when calling upon him.

Damballa doesn't have legs, so during the possession, the possessed will fall and wiggle on the ground like a snake and sometimes hiss.

3. Le Baron Samedi:

He’s the spirit of the dead, resurrection, and the giver of life, it’s him you need to call if you wanna get in touch with your ancestors. He avenges the souls of the dead (witches, those who were wronged, etc, …)

Le Baron Samedi will heal your wounds if you’re willing to pay back, while it’s not his only ability the rest may be considered sinister since he’s a master of black magic and curses. If someone sends you a hex that brings death so long as Le Baron doesn't let you, you won’t die. Oh and you see the Christian Cross, it’s also his symbol.

Le Baron can manifest himself in our physical realm through specific rituals I won’t bother to describe how he presents himself just search his name on Google and look at the image. Despite being married to Maman Brigitte, he is still known for cheating. He’s also openly lewd quick to swear and likes to mess with people with a big ego.

Usually, his followers can be seen wearing black and purple as he favors these colors but it’s not obligatory.

4. Ayizan:

She’s a sweet grandma and protector of commerce. You can see her with a white dress and deep pockets buying groceries in local markets, and she gives candies to children and people who are respectful.

She’s associated with the rites of initiation in the religion, which is a ritual or ceremony to signify when someone passes from one group to another it implies a change of status in the society. (ex: passage of child to adult)

She’s a typical priestess and knows of the many wisdom and mysteries regarding initiation and the natural world. She’s one of the greatest healers of the pantheon and while she doesn't heal physical wounds, she heals psychically offering health.

5. Papa Legba:

He’s the spirit of crossroads, both metaphorical and literally. It’s symbolizes choices and opportunities. He’s also the intermediate between men and the spirit world people said he’s always in front of Houses. Papa Legba is invoked at the beginning of ceremonies to open the way for communication with other sprites and deities. While he’s mostly benevolent, he can be stern and enforce spiritual rules.

Some may also depict him as a fertility God, a tricker, or a protector of children. In Haiti, he facilitates communication, speech, and understanding. Children like him and he’s often asked to babysit.

He’s associated with Saint Peter since this figure also has keys that grant access to an afterlife.

Debrief:

With all of this informations, we can all agree that none of these spirits works with Alastor as there’s mainly associated with what we could consider a positive aspect of spirituality. Alastor isn't really an example of purity, goodness, and else. Plus his powers have no links to any of the–

“But there’s Le Baron Samedi, he does Black Magic.”

That’s true and he’s actually the only Lwa from my list who could potentially work with Al but there are a few issues. Le Baron Samedi messes with people with a big ego, even if Al decided to work with him it would be quite complicated. Add to that Alastor's respect for women, I don’t think he’ll like to work with someone who cheats on his wife.

But let’s actually think of the potential here, making him a tangible entity Alastor could speak to, would have led to interesting character dynamics with Le Baron mocking Alastor and making him rethink his decision every time he tries and acts selfishly. Le Baron Samedi could have been the one slapping Mister Deer Boy to reality.

Personally, I think it would have been cool to add hints of the partnership by making Alastor’s suit black or giving him purple accessories but Viv's palette of colors is unfortunately very limited to the same shade of red.

“You only listen to 5 deities that appear to be popular, maybe somewhere there’s actually a Lwa that is working with Alastor and you simply didn't choose to show it to us.”

There’s actually one spirit I can think of. Bakoulou Baka, I did not find pictures of his veve unfortunately.

What I can say about him is that he grants powers and wealth. But since he’s associated with dark energy, those things are finite and you’re royally fucked if you don’t repay him in time. He is so evil that people are scared of calling upon him.

Baka in general is a term used to refer to spirits willing to deal with very powerful sorcerers. They pretty much will do anything only if the price is right, they are malevolent spirits who’ll turn on you if you don't do your part of the deal.

Alastor was mentioned to be stuck in a deal, it would be a great twist if the one who got him in this situation was an Evil Lwa he underestimated and failed to repay when he was alive. But we know Vivziepop that won’t be the case.

“You’re too harsh on her those will be obliviously mentioned in season 2.”

Think back to all of the things I said in this post, the different terms like House, initiation, Lwa even the word Voodoo itself, are they even mentioned ONCE in the show? Did Vivziepop make an effort in the FOUR YEARS of production to include them? Did she make the slightest bit of effort to make sure that the new audience knows that Alastor practices voodoo?!! Even by watching the pilot you can’t tell it’s mentioned once fastly by Charlie AS A JOKE.

“IT’$ h@rD t0 Do that.”

Yeah, writing is hard you have to deal with it. And be for real, there’s a scene where Vaggie enters Alastor’s room and sees him eating a deer, rather than see him in the middle of breakfast that could have gone like that:

“What the hell are you going?

– Just a few offerings to keep the Lwas happy.”

Smart people would have been like “What What the hell is a Lwa?” They would have searched it on Google, and Bam people know Al does voodoo.

“But th3 szeN3 w@s to sh0w h3 was a canibal.”

We’re talking of the same guy whose bestie is the cannibal queen, when Rosie proposed fingers to Charlie he could have accepted it. Good now the audience knows he’s a cannibal too, yay!

Religion is an important aspect of characters as it explains most of their behavior. That’s the type of thing you introduce in the first seasons then expand on the second.

And we’re talking of the same show where Husk looked at the screen and told us each of the main character archetypes. I’m surprised Alastor hasn't been called Voodoo Man or something.

I thought of those rewritten scenes in the span of two minutes and you’re telling me Viv couldn't in four years?!

“But HH is b@seD 0n B|blic@l t3xt. Voodoo |s DifeREnt. 🤓☝️”

Are you aware Voodoo is essentially a very big salad of multiple beliefs mixed together rights? You know that one of them is Christianity right?! Some Lwas are associated with Saint, so nothing prevented Viv from making a new class in Heaven called Lwa whose job is to assist the Saints in their task.

When Charlie and Vaggie presented themselves in front of the gates, Saint Peter could have been the one holding the keys and Papa Legba would have been the one reading the book to know who was entering or not.

With the bare minimum in terms of research (1 week), I managed to think of quick easy but effective ways to implement voodoo in the Hellaverse in the span of 2 poor minutes. So why can’t Vivziepop do this when she had FOUR YEARS?!!

Or maybe it’s just that… she doesn't care.

She doesn't care

You need to have a very VERY blatant lack of care for the source material to present voodoo the way Vivziepop did it. Every time the veve appears around Alastor it’s to communicate one thing danger and threat, it’s a harmful stereotype that needs to end people pointed it out she refused to listen.

And it’s because of this lack of respect that bullshit like these happen in her fandom.

Alongside this, you can count the many comics of Alastor using voodoo dolls to hurt/control someone. I’m not blaming any of these fans, I’m blaming Vivienne Medrano for feeding such harmful ideas about the community and not making it clear enough that those symbols are part of a rich culture that people hold dear to their hearts and NOT A FUCKING AESTHETIC

You want an actual example of respect for foreign beliefs?

In the movie Exhuma, the main characters are a shaman and a geomancer, obliviously those who worked on the movie took creative liberties regarding shamanism in Koran culture BUT they actually called a Shaman. There’s a scene where one of the main characters is supposed to do rituals, the actors learn an actual choreography and do it as accurately as possible the shaman was there to supervise everything from beginning to ends.

All I’m asking is for Vivziepop to open Google and do a deep dive. It’s like a school presentation, you sacrifice at least 2 or 3 hours of your days to research your subject, and she had 4 years to do that a little bit of everyday.

Noo it’s too complicated apparently and come on look at these beautiful veve! It’s edgy if I draw them with red on a dark background they look EeViiiIil.

I said it I said it again, if you’re not willing to research as much information about a preexisting subject.

Don’t write about it.

If you don’t have a little bit amount of respect for a religion and care about representing them properly.

Don’t write about it.

Don’t be like Vivziepop.

[blackhistorystoryteller]

Title: "The Significance and Diversity of African Names"

Introduction

African names are a reflection of the continent's incredible diversity, culture, history, and traditions. With over 2,000 distinct languages spoken and a multitude of ethnic groups, Africa is a treasure trove of names that carry deep meanings and unique stories. In this article, we'll explore the rich tapestry of African names, their significance, and the cultural diversity they represent.

The Importance of Names

Names hold a special place in African societies. They are more than mere labels; they encapsulate a person's identity, heritage, and often convey messages of hope, aspiration, and blessings. African names are deeply rooted in the belief that a name can shape a person's destiny and character.

Linguistic Diversity

Africa's linguistic diversity is astounding, with thousands of languages spoken across the continent. Each language group has its distinct naming traditions, resulting in a vast array of names. For example, in West Africa, Akan names such as "Kwame" (born on a Saturday) and "Kofi" (born on a Friday) are common, while in East Africa, Swahili names like "Amina" (trustworthy) and "Nia" (purpose) are prevalent.

Meanings and Symbolism

African names are rich in meaning and symbolism, often reflecting the circumstances of a child's birth, their family history, or the aspirations of their parents. Names can signify virtues like courage, strength, and wisdom or convey hopes for a prosperous and fulfilling life.

Family and Heritage

In many African cultures, names are chosen to honor ancestors, celebrate cultural heritage, or connect the child to their roots. This practice ensures that generations remain connected to their family's history and traditions. For example, the Igbo people of Nigeria often use "Ngozi" (blessing) to convey the hope for a blessed life..

Naming Ceremonies

Naming ceremonies are significant events in many African communities. These ceremonies are joyous occasions where family and friends gather to celebrate the birth of a child and bestow a name. The rituals and customs associated with these ceremonies vary widely, showcasing the diversity of African naming traditions.

Modern Influences

In today's globalized world, African names are not confined to the continent. Many people of African descent living outside Africa proudly bear African names, celebrating their cultural heritage and contributing to the global recognition of the beauty and significance of these names.

Conclusion

African names are a testament to the continent's diversity, culture, and history. They carry profound meanings, connect individuals to their heritage, and celebrate virtues and aspirations. As we embrace and appreciate the beauty of African names, we also acknowledge the importance of preserving and passing on these cultural treasures to future generations, ensuring that the rich tapestry of African identity remains vibrant and thriving.

1. **Kwame (Akan, Ghana):** A male name meaning "born on a Saturday."

2. **Ngozi (Igbo, Nigeria):** A unisex name meaning "blessing" or "good fortune."

3. **Lulendo (Lingala, Congo):** A male name meaning "patient" or "tolerant."

4. **Amina (Swahili, East Africa):** A female name meaning "trustworthy" or "faithful."

5. **Kwesi (Akan, Ghana):** A male name meaning "born on a Sunday."

6. **Nia (Swahili, East Africa):** A unisex name meaning "purpose" or "intention."

7. **Chinwe (Igbo, Nigeria):** A female name meaning "God owns" or "God's own."

8. **Mandla (Zulu, South Africa):** A male name meaning "strength" or "power."

9. **Fatoumata (Wolof, Senegal):** A female name meaning "the great woman."

10. **Kofi (Akan, Ghana):** A male name meaning "born on a Friday."

These are just a few examples, and there are countless other African names with unique meanings and significance. It's essential to remember that Africa is incredibly diverse, and each region and ethnic group has its own naming traditions and languages, contributing to the rich tapestry of African names.

The most popular African names among Black Americans can vary widely based on individual preferences, family traditions, and regional influences. Many Black Americans choose names that connect them to their African heritage and celebrate their cultural roots. Here are a few African names that have been embraced by some Black Americans:

1. **Malik:** This name has Arabic and African origins and means "king" or "ruler."

2. **Amina:** A name of Swahili origin, meaning "trustworthy" or "faithful."

3. **Kwame:** Derived from Akan culture, it means "born on a Saturday."

4. **Nia:** A Swahili name representing "purpose" or "intention."

5. **Imani:** Of Swahili origin, it means "faith" or "belief."

6. **Jamal:** This name has Arabic and African roots and means "handsome."

7. **Ade:** A Yoruba name meaning "crown" or "royalty."

8. **Zuri:** Of Swahili origin, it means "beautiful."

9. **Sekou:** Derived from West African languages, it means "fighter" or "warrior."

10. **Nala:** This name is of African origin and means "gift."

It's important to note that while these names have African origins, their popularity among Black Americans can vary by region and individual choice. Additionally, some Black Americans choose to create unique or hybrid names that blend African and American influences, reflecting their personal and cultural identities. The naming choices among Black Americans are diverse and reflect the rich tapestry of their heritage and experiences.

African Languages: A Tapestry of Diversity and Culture"

Introduction

Africa is a continent known for its stunning natural landscapes, diverse wildlife, and rich cultural heritage. Among its many treasures, the continent boasts an astonishing linguistic diversity that is often overlooked. In this article, we delve into the fascinating world of African languages, exploring their diversity, cultural significance, and the challenges they face in a rapidly changing world.

The Linguistic Kaleidoscope

Africa is home to over 2,000 distinct languages, making it one of the most linguistically diverse regions on the planet. These languages belong to several different language families, including Afroasiatic, Nilo-Saharan, Niger-Congo, and Khoisan, each with its unique characteristics.

Niger-Congo Family: The vast majority of African languages, including Swahili, Yoruba, Zulu, and Kikuyu, belong to the Niger-Congo language family. This family stretches across West, Central, and Southern Africa, reflecting the continent's linguistic richness.

Afroasiatic Languages: Arabic, a member of the Afroasiatic family, has a significant presence in North Africa, while other Afroasiatic languages like Amharic are spoken in the Horn of Africa.

Nilo-Saharan Languages: Found in parts of East and North Central Africa, Nilo-Saharan languages include Dinka, Kanuri, and Nubian.

Khoisan Languages: These languages, characterized by their unique click consonants, are primarily spoken by indigenous groups in Southern Africa, such as the San and Khoi people.

Cultural Significance

African languages are not just tools of communication; they are repositories of cultural heritage and identity. They carry the history, stories, and traditions of their speakers. Each language is a key to unlocking the rich tapestry of African cultures, from oral storytelling and folklore to religious rituals and traditional medicine

Preserving Cultural Diversity

Despite their cultural importance, many African languages are endangered. The rise of global languages like English, French, and Portuguese, often due to colonial legacies, has led to the decline of indigenous languages. To address this, efforts are being made to document, preserve, and revitalize endangered African languages through education, community initiatives, and technology.

A Language of Unity

In some regions, African languages are a means of fostering unity. For example, Swahili, a Bantu language with Arabic influences, serves as a lingua franca in East Africa, promoting communication and cooperation among diverse ethnic groups.

Challenges and Opportunities

While African languages face challenges in an increasingly interconnected world, they also offer unique opportunities. Embracing linguistic diversity can strengthen cultural identities, promote inclusive education, and drive economic growth through multilingualism.

Conclusion

African languages are an integral part of the continent's rich heritage and cultural tapestry. They represent the diversity of Africa's peoples and their traditions. While challenges exist, there is hope that efforts to preserve and celebrate these languages will ensure that they continue to thrive, enriching the world with their unique beauty and significance. In an increasingly globalized world, Africa's linguistic diversity is a testament to the resilience and vibrancy of its cultures.

[heavenlymorals]

Dutch Van Der Linde: An Outdated Progressive

(Warning: This post contains period typical attitudes such as racism and sexism as well as spoilers for RDR2. This retrospective is also pretty damn long too.)

I love Dutch Van Der Linde. Honestly, he is one of my favorite characters ever and just the whole concept of his character and the philosophy of his character as well is something that just sticks with you.

He is charming, intelligent, cultured, charismatic, a right Messiah, and a right bastard all the same time.

But the thing that I believe people most remember about Dutch Van Der Linde is his romantic image. What I mean by this is the things he stood for and the things he wanted to change.

This makes Dutch have a positive image pretty quickly from the very start. In the first scene with him, he's encouraging people, rallying them up, and giving them hope in such an awful situation. He saves Sadie from a terrible fate and asks Hosea to send someone to bury her husband. Arthur and Charles talk fondly of him. He makes it clear in the train robbery that he despises the systems that keep men rich whilst most people starve.

Whether or not Dutch was always cracked, to the characters in the game, he was a great man because of his beliefs and because of his empathy/sympathy.

But what gets me is that a lot of people in this fandom misconstrue Dutch's character into being what we see today as a progressive. I see people saying things like "Bill shouldn't be racist, he's with Dutch's gang" or "why is Micah in the gang" and other similar things as to where people get confused as to why characters with immoral belief systems are respected and active heavy hitters in the gang.

This isn't saying that Dutch isn't progressive because he IS. For his time period, he was VERY progressive.

However, before I get into that, I want to establish some context in terms of the time period that we are talking about.

Theodore Roosevelt was the 26th president of the United States from 1901 to 1909. He once had dinner with African American leader Booker T. Washington. This one singular act of simply eating with one another as a white man and black man was so scandalous that it became an outrage to many politicians that the PRESIDENT, the literal face of America, was having dinner with a black American leader.

Teddy later put out this response: “The only wise and honorable and Christian thing to do is to treat each Black man and each white man strictly on his merits as a man, giving him no more and no less than he shows himself worthy to have."

A lot of people would take this event and try to say that Teddy Roosevelt was a progressive equivalent to our time when that is simply not true. Roosevelt was racist to many groups in his personal writings and he believed in the racial hierarchy, even though he had respect for any self made man.

Was Roosevelt a progressive? Yes. For his time, he was a progressive. He was pro union, anti monopoly, and created many government departments like the FDA. He also believed in the merits of a man. But the thing about historical progressives is that their standard of progression doesn't fit in with our criteria anymore.

Dutch is the same. Is he a progressive? Yeah, of course he is. But is he a true progressive in our standards? No. Not really.

This is why the gang allows racist gang members. That is also why the only repercussion to such racism is if the victim of it is willing to dish something out like Charles slamming Micah on the ground or Javier pulling a knife on Bill. It is also why the gang is pretty traditional and rigid in their gender roles. It's also why queer people (ie. Bill) are casually mocked within the gang too.

Another thing too- Dutch is a romantic. People misconstrue that with being a progressive when that really isn't the case. Romantacism is a philosophy that was a rejection of the realism of the Enlightment. It focused on Idealism. The thing with Romantacism, though, is that it was a super white-washed philosophy. It was made to mould into white cultures and belief systems specifically for white men. Dutch could say all men are equal and he may believe that, but it's clear that he doesn't see equality in the same way that we see equality today.

What I mean by this is that any man is equal but if told otherwise, that man is the one who has to prove them wrong. It's his business and he should be the one to deal with it. That's why other gang members don't back up Charles or Javier if they find themselves in a situation with another gang member who is racist. It's their responsibility to deal with their own beefs. It wouldn't be like today where we all publically shun racism.

Remember when Dutch, Arthur, and Micah come back from Sadie's cabin? Micah says something about not wanting to share a room with Bill and POC, to which Dutch can hear and doesn't say anything and Hosea only says "Get yourself to bed" instead of calling Micah on what he said. Same goes for Arthur too. He may condemn and do something about violent racism, like how when he helps the doctor in Rhodes get his wagon back, but he doesn't really say anything when Micah or Bill say racist things to Charles, Javier, or Lenny. That's their business, so to speak, and they should be the ones handling it.

Also note the poc's characters relationship with Dutch. Javier likes Dutch because of the revolutionary ideals that he believes in. Charles likes Dutch because he treats him fair. Lenny likes Dutch because Dutch is far more progressive than other white men, but he also calls out Dutch's romantic philosophy because it doesn't really include POC or their struggles. Dutch sympathizes with their struggles, but he cannot emphasize, which is the problem with his romantic philosophy. It's a culture that is a house to white people, but POC are only guests in it in terms of its European and American tradition. Yes, Dutch hates what the Europeans did to the natives, but given the context beforehand and the things he says, he hates less the violence and more the upheaval of the lifestyle that he wants, which is one that is connected to nature and earth. I also find it interesting how the only person Dutch kinda defends from racism is Lenny, the same boy who calls him out for reading too much into Miller and not into reality. It could very much be Dutch unconsciously trying to prove Lenny wrong.

And the thing with Dutch is that he isn't squeaky clean when it comes to racism either. He's racist too, but he's racist to groups that we don't see as marginalized anymore and this goes for Hosea as well. The biggest example of this is with Italians, who weren't considered white at the time, same with the Irish.

We have this conversation between him and Hosea:

"Have you ever met an Italian strongman before?"

"Not outside the circus."

I shouldn't have to explain that.

And there is also when Bronte set them up.

"That greasy son of a bitch, he set us up!"

It doesn't sound strange at first but context matters a lot. Though 'greaser' is a slur that we see thrown at Javier for being a Mexican multiple times in the gang, that slur was also used against Italians. So Dutch saying that is him still purposing that slur but in a different way.

Another thing that I noticed is that whenever Dutch wants to speak with someone who isn't white or wasn't deemed white at the time, he would dumb down or slow down his speech first before the person he's speaking to shows that they know English, in which then he talks normally. He doesn't automatically consider that hey, these are people who are intelligent and understand English.

Here are two examples:

This is Dutch to Bronte.

"Why do you take his son?"

"Excuse me?"

"I said why DID you take his son."

He fixes the way he talks as soon as he realizes that Bronte speaks english.

And then to Eagle Flies.

"How do you DO?" (In the game, he slows down his speech and emphasizes the do.)

"Not well, sir."

"I can see that."

This is such a subtle detail but it shows that even subconsciously, Dutch isn't as admirable as we sometimes like to make him out to be in terms of OUR time period and that we shouldn't be surprised when other gang members or Dutch himself do or say things that aren't cool.

And of course, there is the sexism of the gang and that Dutch is shown to be sexist multiple times in the game.

"There are two theories about arguing with women and neither of them work."

"Good Lord, a few more like her and we can take over the whole world." (This was a sarcastic dig at Sadie)

And given the rigidness of the gender roles in camp and that the girls are barely in any missions and are mostly just doing house work, Dutch supports this system because just like how political Romantacism wasn't really for POC, it wasn't really for women either.

He can also be religiously prejudiced as well, though this shows up only once in the game. When you get into Saint Denis, Dutch says this:

"Here we are in this strange land of Papists and rapists."

Papists is another word for Catholic and given how he connects them with rapists, it makes it quite clear that he doesn't like them all that much, which makes sense given that Dutch is some form of Protestant and the general disgust regarding Catholics at the time. There is also the fact that a lot of reasons why Italians, Irish, and Hispanic people dealt with discrimination is because of the Catholic background in many of their cultures.

Again, it's a small detail, but when you look at the time period he says that in, it opens up many doors to many other social issues that were there at the time and how Dutch, despite being better than many, is also still a man of his time and this idea that the gang is this beacon of prosperity and progression is generally overemphasized to something that it is not.

Again, I love Dutch's character and he was a progressive but it isn't surprising to see these negative equalities come out from him and from the gang as an extension. They all have their flaws, even if those flaws are especially jarring at points.

Historical people almost always have historical attitudes, guys. It's just the unfortunate truth.

In any case, this is already way too damn long and I hate proof reading so bye 😃

[infernoprogeny]

𝕾𝖆𝖓𝖙𝖆 𝕸𝖚𝖊𝖗𝖙𝖊: 𝔖𝔞𝔦𝔫𝔱 𝔬𝔣 𝔱𝔥𝔢 𝔇𝔢𝔞𝔱𝔥 𝔞𝔫𝔡 𝔊𝔬𝔡𝔡𝔢𝔰𝔰 𝔬𝔣 𝔱𝔥𝔢 𝔇𝔢𝔞𝔡 

When it comes to death, there are many variations of gods that come to our mind from different cultures, since this process is an inevitable and crucial part of all our lives notwithstanding our ethnicity, race, social status, religious beliefs, etc.  

Most of us heard about one such deity: Santa Muerte, who is commonly known as a folk saint and is closely associated with Mexican el Día de Muertos or Day of the Dead. Usually she is depicted as a skeleton with traditional feminine features, long hair, flower wreath and in a bright dress. 

Despite her status among Spanish Catholics, the catholic church doesn’t accept her as an official saint since some other figures play this role in catholicism, as well as Santa Muerte’s eerie connections with witchcraft and narco cartels don’t quite fit Christian morals. 

But what do we know about the origin of the Mother of Death? 

Origin

Although Santa Muerte is an unofficial catholic saint, her roots are more complex than they seem and aren’t limited by her status among Spanish Catholics. 

There are a few main theories of where Santa Muerte comes from:

Aztec death deity Mictecacihuatl

Figure of Grim Reaper during Black Death

African death goddesses

And more others.

But there is no general agreement on which one is true. It can be confusing, but at the same time, it allows us to analyze and define the truth for ourselves.

Still there is one most popular theory which is related to Aztec beliefs.

Aztec death goddess

As we know, Santa Muerte has the most popularity in Mexico. From the history overview, the Valley of Mexico was earlier the Aztec home before the conquest of this land by the Spanish in the early 16th century.

Before Mexican el Día de Muertos, the Aztecs had their own celebration connected to several death gods: Mictecacihuatl and Mictlantecuhtli. Few principal gods were represented as female (Mictecacihuatl) and male (Mictlantecuhtli) embodiments of death and rulers of Mictlan (underworld).

!For the remark: they are not the only ones, there was goddess Tonantzin as well, but she is related to the other catholic figure. 

One of the theories is that Mictecacihuatl and Santa Muerte are the same deity because the Spanish had to accept some Aztec customs due to their cooperation. Also, Mictecacihuatl was a dominant death deity in the Aztec pantheon, so it was important to save her figure even under a different name.

Many faces of Mother of Death

Apart from Santa Muerte’s grim image and direct relation to death, she is patient with the newbies and her devotees and has a pleasant presence and nurturing nature. 

Like all deities, Lady of Death is versatile and can be both gentle and destructive. Don’t be surprised to learn that she has a strong connection with drug traffickers and many of them honour this goddess so she gives them protection and prosperity. 

Another feature is that Mother of Death accepts all people since death doesn’t care about your social status, sexual orientation, colour of skin, gender, and any other things. She is a protector of those who are rejected by society and helps them to stay safe and find their way in life. 

But you need to keep in mind that she should be respected as any other deity and she won’t forgive your ignorance or rudeness towards her. 

How to start working with Santa Muerte

As many of us know, it is important to understand which aspects have certain deities when we start working with them. It helps us to figure out for what purposes we can contact them. 

Santa Muerte is an universal goddess who has keys to the many doors on our paths. It is no wonder, because death is ever-present and has power over all. 

When you decide that you would like to ask Santa Muerte for something, you should define your request and reach out to one of her seven colours or aspects. 

!However, if you aren’t sure which colour is right, it is fine to reach out to Santa Muerte without referring to a certain aspect of her. 

The Seven Colors of Santa Muerte 

I will give a short guide of her seven colours, so it will be easier to define which aspect is most suitable for your problem or situation. 

Niña Blanca, White Santa Muerte

Protection, cleansing, renewal, starting new projects, healing, opening new paths, punishing enemies.

Niña Violeta, Purple Santa Muerte

Magic, secret knowledge, wisdom, spiritual growth, clairvoyance, divination.

Niña Azul, Blue Santa Muerte

Partnerships, social life, human interactions (she can both harmonize and destroy relationships).

Niña Dorada, Golden Santa Muerte

Money, wealth, prosperity, fate, luck (as well as lack of money, poverty and bad luck for enemies).

Niña Roja, Red or Pink Santa Muerte

Romantic relationships, love, lust, attracting a partner (it is possible to punish unfaithful partners with Red Santa Muerte’s help).

Niña Verde, Green Santa Muerte

Winning legal cases, justice, defining truth, protection from criminals, imprisoning someone, making someone commit illegal acts, endanger someone to be robbed or assaulted. 

Niña Negra, Black Santa Muerte

Neutralizing curses, malevolent spirits, ending bad luck or all kinds of problems, protection, spiritual transformations, harming enemies.

Associations

Planetary aspects: 

Moon and Saturn (but it can vary depending on the aspect)

Plants:

Rose, rosemary, syrian rye, tobacco, marigolds, aloe

Animals: 

Owl, raven, butterfly, snake, worm

Incense: 

Rose, vanilla, sage, copal, myrrh, rosemary, aloe, palo santo

Symbols:

Scythe, skull, flower wreath, golden jewelry, scale, cloak

Tarot:

Death, Queen of Swords, Judgement, the Empress, the High Priestess, the Hierophant (but it depends on your perception as well)

Offerings

Tequila, red wine, chocolate (or any other sweets), red apples, pomegranates, fruits (especially exotic ones such as pineapples, mangoes, dragon fruits), coffee and cacao, salt, bread, flowers (mostly red or white roses), red meat, chicken hearts, candles (the colour depends on the aspect or you can choose the black one as universal), incenses. 

𖤐

Let me know if you would like new posts about Santa Muerte. Mother and I will be happy to tell you a lot more.

[afriblaq]

Did you know that one of the earliest forms of breakdance originated in Nigeria? Contrary to popular belief, breakdance wasn’t first created in New York but was instead inspired by traditional dancers in Nigeria. Decades before Hip Hop and breakdance became global phenomena, dancers in Kaduna state, Northern Nigeria, were already performing moves that would later be recognized as breakdance. What are your thoughts on this?👇🏾 (🎥 Pan African Lifestyle)

[fadetoblacked]

A New Dawn in France: The Joy of a Hyper-Mixed Society

I love when I get to take a little vacation. France, a country with a storied history of art, culture, and revolution, is witnessing a new kind of revolution—a social transformation that is as exhilarating as it is profound. As I stroll through the vibrant streets of Paris, Marseille, and Lyon, I see a beautiful mosaic forming before my eyes. White girls are dating Black African men everywhere I look, creating a hyper-mixed society that embodies the spirit of unity, equality, and love.

This sight fills me with an overwhelming sense of joy and hope. It's a powerful testament to the breaking down of racial barriers and the embrace of diversity that we've long fought for. France is evolving, and with it, so is the world.

For far too long, society has been mired in the toxic legacies of colonialism, racism, and segregation. These relationships between white women and Black African men are a bold declaration of independence from those outdated ideologies. They signify a collective step forward into a world where love transcends color, where the bonds of affection are stronger than the chains of prejudice.

This hyper-mixing is not just about romantic relationships; it's a profound social statement. It's about the courage to love openly and the determination to reject the confines of societal expectations. It's about young people daring to envision a world that is inclusive, accepting, and celebratory of differences.

The blending of cultures, traditions, and backgrounds enriches everyone. Children born from these unions inherit the best of both worlds, growing up with a diverse perspective that equips them to navigate and contribute to a globalized society. They are living proof that our differences can be our strengths, that our diversity can be our greatest asset.

In schools and communities across France, these children will learn to appreciate and respect all cultures. They will become the ambassadors of a future where racial harmony is not a distant dream but a lived reality.

White girls hooking up with Black African men challenge the deeply ingrained stereotypes that have long plagued both communities. These relationships defy the racist myths perpetuated by those who seek to divide us. They are a direct affront to the fear-mongering and xenophobia that have no place in a progressive society.

Every interracial couple I see is a powerful reminder that love knows no bounds. They are the vanguard of a new narrative—one that celebrates humanity in all its hues and forms. They show us that unity is possible, that a hyper-mixed society is not only achievable but beautiful.

As we move forward, it is essential for all of us to embrace this change with open hearts and minds. Let us celebrate these unions as the harbingers of a new era. Let us support and protect these relationships from the forces of hate and intolerance. And let us work tirelessly to ensure that the hyper-mixed society we envision is one where everyone, regardless of their race or background, can thrive.

France, with its rich history of revolution and progress, is once again at the forefront of change. The sight of white girls dating Black African men is not just a trend; it is a testament to the power of love and the inevitability of a mixed, harmonious future.

As a radical , I am thrilled to witness this transformation. It reaffirms my belief in the possibility of a world where equality and justice are not just ideals, but realities. Together, we are creating a tapestry of love, respect, and unity that will inspire generations to come.

Vive la révolution sociale! Vive l'amour!

[breelandwalker]

JSTOR Articles on the History of Witchcraft, Witch Trials, and Folk Magic Beliefs

This is a partial of of articles on these subjects that can be found in the JSTOR archives. This is not exhaustive - this is just the portion I've saved for my own studies (I've read and referenced about a third of them so far) and I encourage readers and researchers to do their own digging. I recommend the articles by Ronald Hutton, Owen Davies, Mary Beth Norton, Malcolm Gaskill, Michael D. Bailey, and Willem de Blecourt as a place to start.

If you don't have personal access to JSTOR, you may be able to access the archive through your local library, university, museum, or historical society.

Full text list of titles below the cut:

'Hatcht up in Villanie and Witchcraft': Historical, Fiction, and Fantastical Recuperations of the Witch Child, by Chloe Buckley

'I Would Have Eaten You Too': Werewolf Legends in the Flemish, Dutch and German Area, by Willem de Blecourt

'The Divels Special Instruments': Women and Witchcraft before the Great Witch-hunt, by Karen Jones and Michael Zell

'The Root is Hidden and the Material Uncertain': The Challenges of Prosecuting Witchcraft in Early Modern Venice, by Jonathan Seitz

'Your Wife Will Be Your Biggest Accuser': Reinforcing Codes of Manhood at New England Witch Trials, by Richard Godbeer

A Family Matter: The CAse of a Witch Family in an 18th-Century Volhynian Town, by Kateryna Dysa

A Note on the Survival of Popular Christian Magic, by Peter Rushton

A Note on the Witch-Familiar in Seventeenth Century England, by F.H. Amphlett Micklewright

African Ideas of Witchcraft, by E.G. Parrinder

Aprodisiacs, Charms, and Philtres, by Eleanor Long

Charmers and Charming in England and Wales from the Eighteenth to the Twentieth Century, by Owen Davies

Charming Witches: The 'Old Religion' and the Pendle Trial, by Diane Purkiss

Demonology and Medicine in the Sixteenth and Seventeenth Centuries, by Sona Rosa Burstein

Denver Tries A Witch, by Margaret M. Oyler

Devil's Stones and Midnight Rites: Megaliths, Folklore, and Contemporary Pagan Witchcraft, by Ethan Doyle White

Edmund Jones and the Pwcca'r Trwyn, by Adam N. Coward

Essex County Witchcraft, by Mary Beth Norton

From Sorcery to Witchcraft: Clerical Conceptions of Magic in the Later Middle Ages, by Michael D. Bailey

German Witchcraft, by C. Grant Loomis

Getting of Elves: Healing, Witchcraft and Fairies in the Scottish Witchcraft Trials, by Alaric Hall

Ghost and Witch in the Sixteenth and Seventeenth Centuries, by Gillian Bennett

Ghosts in Mirrors: Reflections of the Self, by Elizabeth Tucker

Healing Charms in Use in England and Wales 1700-1950, by Owen Davies

How Pagan Were Medieval English Peasants?, by Ronald Hutton

Invisible Men: The Historian and the Male Witch, by Lara Apps and Andrew Gow

Johannes Junius: Bamberg's Famous Male Witch, by Lara Apps and Andrew Gow

Knots and Knot Lore, by Cyrus L. Day

Learned Credulity in Gianfrancesco Pico's Strix, by Walter Stephens

Literally Unthinkable: Demonological Descriptions of Male Witches, by Lara Apps and Andrew Gow

Magical Beliefs and Practices in Old Bulgaria, by Louis Petroff

Maleficent Witchcraft in Britian since 1900, by Thomas Waters

Masculinity and Male Witches in Old and New England, 1593-1680, by E.J. Kent

Methodism, the Clergy, and the Popular Belief in Witchcraft and Magic, by Owen Davies

Modern Pagan Festivals: A Study in the Nature of Tradition, by Ronald Hutton

Monstrous Theories: Werewolves and the Abuse of History, by Willem de Blecourt

Neapolitan Witchcraft, by J.B. Andrews and James G. Frazer

New England's Other Witch-Hunt: The Hartford Witch-Hunt of the 1660s and Changing Patterns in Witchcraft Prosecution, by Walter Woodward

Newspapers and the Popular Belief in Witchcraft and Magic in the Modern Period, by Owen Davies

Occult Influence, Free Will, and Medical Authority in the Old Bailey, circa 1860-1910, by Karl Bell

Paganism and Polemic: The Debate over the Origins of Modern Pagan Witchcraft, by Ronald Hutton

Plants, Livestock Losses and Witchcraft Accusations in Tudor and Stuart England, by Sally Hickey

Polychronican: Witchcraft History and Children, interpreting England's Biggest Witch Trial, 1612, by Robert Poole

Publishing for the Masses: Early Modern English Witchcraft Pamphlets, by Carla Suhr

Rethinking with Demons: The Campaign against Superstition in Late Medieval and Early Modern Europe from a Cognitive Perspective, by Andrew Keitt

Seasonal Festivity in Late Medieval England, Some Further Reflections, by Ronald Hutton

Secondary Targets: Male Witches on Trial, by Lara Apps and Andrew Gow

Some Notes on Modern Somerset Witch-Lore, by R.L. Tongue

Some Notes on the History and Practice of Witchcraft in the Eastern Counties, by L.F. Newman

Some Seventeenth-Century Books of Magic, by K.M. Briggs

Stones and Spirits, by Jane P. Davidson and Christopher John Duffin

Superstitions, Magic, and Witchcraft, by Jeffrey R. Watt

The 1850s Prosecution of Gerasim Fedotov for Witchcraft, by Christine D. Worobec

The Catholic Salem: How the Devil Destroyed a Saint's Parish (Mattaincourt, 1627-31), by William Monter

The Celtic Tarot and the Secret Tradition: A Study in Modern Legend Making, by Juliette Wood

The Cult of Seely Wights in Scotland, by Julian Goodare

The Decline of Magic: Challenge and Response in Early Enlightenment England, by Michael Hunter

The Devil-Worshippers at the Prom: Rumor-Panic as Therapeutic Magic, by Bill Ellis

The Devil's Pact: Diabolic Writing and Oral Tradition, by Kimberly Ball

The Discovery of Witches: Matthew Hopkins' Defense of his Witch-hunting Methods, by Sheilagh Ilona O'Brien

The Disenchantment of Magic: Spells, Charms, and Superstition in Early European Witchcraft Literature, by Michael D. Bailey

The Epistemology of Sexual Trauma in Witches' Sabbaths, Satanic Ritual Abuse, and Alien Abduction Narratives, by Joseph Laycock

The European Witchcraft Debate and the Dutch Variant, by Marijke Gijswijt-Hofstra

The Flying Phallus and the Laughing Inquisitor: Penis Theft in the Malleus Maleficarum, by Moira Smith

The Framework for Scottish Witch-Hunting for the 1590s, by Julian Goodare

The Imposture of Witchcraft, by Rossell Hope Robbins

The Last Witch of England, by J.B. Kingsbury

The Late Lancashire Witches: The Girls Next Door, by Meg Pearson

The Malefic Unconscious: Gender, Genre, and History in Early Antebellum Witchcraft Narratives, by Lisa M. Vetere

The Mingling of Fairy and Witch Beliefs in Sixteenth and Seventeenth Century Scotland, by J.A. MacCulloch

The Nightmare Experience, Sleep Paralysis, and Witchcraft Accusations, by Owen Davies

The Pursuit of Reality: Recent Research into the History of Witchcraft, by Malcolm Gaskill

The Reception of Reginald Scot's Discovery of Witchcraft: Witchcraft, Magic, and Radical Religions, by S.F. Davies

The Role of Gender in Accusations of Witchcraft: The Case of Eastern Slovenia, by Mirjam Mencej

The Scottish Witchcraft Act, by Julian Goodare

The Werewolves of Livonia: Lycanthropy and Shape-Changing in Scholarly Texts, 1550-1720, by Stefan Donecker

The Wild Hunter and the Witches' Sabbath, by Ronald Hutton

The Winter Goddess: Percht, Holda, and Related Figures, by Lotta Motz

The Witch's Familiar and the Fairy in Early Modern England and Scotland, by Emma Wilby

The Witches of Canewdon, by Eric Maple

The Witches of Dengie, by Eric Maple

The Witches' Flying and the Spanish Inquisitors, or How to Explain Away the Impossible, by Gustav Henningsen

To Accommodate the Earthly Kingdom to Divine Will: Official and Nonconformist Definitions of Witchcraft in England, by Agustin Mendez

Unwitching: The Social and Magical Practice in Traditional European Communities, by Mirjam Mencej

Urbanization and the Decline of Witchcraft: An Examination of London, by Owen Davies

Weather, Prayer, and Magical Jugs, by Ralph Merrifield

Witchcraft and Evidence in Early Modern England, by Malcolm Gaskill

Witchcraft and Magic in the Elizabethan Drama by H.W. Herrington

Witchcraft and Magic in the Rochford Hundred, by Eric Maple

Witchcraft and Old Women in Early Modern Germany, by Alison Rowlands

Witchcraft and Sexual Knowledge in Early Modern England, by Julia M. Garrett

Witchcraft and Silence in Guillaume Cazaux's 'The Mass of Saint Secaire', by William G. Pooley

Witchcraft and the Early Modern Imagination, by Robin Briggs

Witchcraft and the Western Imagination by Lyndal Roper

Witchcraft Belief and Trals in Early Modern Ireland, by Andrew Sneddon

Witchcraft Deaths, by Mimi Clar

Witchcraft Fears and Psychosocial Factors in Disease, by Edward Bever

Witchcraft for Sale, by T.M. Pearce

Witchcraft in Denmark, by Gustav Henningsen

Witchcraft in Germany, by Taras Lukach

Witchcraft in Kilkenny, by T. Crofton Croker

Witchcraft in Anglo-American Colonies, by Mary Beth Norton

Witchcraft in the Central Balkans I: Characteristics of Witches, by T.P. Vukanovic

Witchcraft in the Central Balkans II: Protection Against Witches, by T.P. Vukanovic

Witchcraft Justice and Human Rights in Africa, Cases from Malawi, by Adam Ashforth

Witchcraft Magic and Spirits on the Border of Pennsylvania and West Virginia, by S.P. Bayard

Witchcraft Persecutions in the Post-Craze Era: The Case of Ann Izzard of Great Paxton, 1808, by Stephen A. Mitchell

Witchcraft Prosecutions and the Decline of Magic, by Edward Bever

Witchcraft, by Ray B. Browne

Witchcraft, Poison, Law, and Atlantic Slavery, by Diana Paton

Witchcraft, Politics, and Memory in Seventeeth-Century England, by Malcolm Gaskill

Witchcraft, Spirit Possession and Heresy, by Lucy Mair

Witchcraft, Women's Honour and Customary Law in Early Modern Wales, by Sally Parkin

Witches and Witchbusters, by Jacqueline Simpson

Witches, Cunning Folk, and Competition in Denmark, by Timothy R. Tangherlini

Witches' Herbs on Trial, by Michael Ostling

[3rdeyeblaque]

On September 10th we venerate Elevated Ancestor, Voodoo Queen of Louisiana, & Saint, Marie Catherine Laveau on her 222nd birthday 🎉

[for our Hoodoos of the Vodou Pantheon]

Marie Catherine Laveau was a dedicated Hoodoo, healer, herbalist, & midwife who, "traveled the streets [of New Orleans] like she owned them", as the most infamous Voodoo Queen of New Orleans.

Marie C. Laveau I was born a "Free Mulatto" in today's French Quarter in what was then, New France); to a mother & grandmother who were both born into slavery & later freed via freedom papers. It is believed that she grew up in the St. Ann Street cottage of her maternal grandmother.

She married Jacques Santiago-Paris, a "Quadroon" "Free Man of Color", who fled as a refugee from Saint-Domingue, Haiti from the Haitian Revolution in the former French colony . After his passing, she became known as "The Widow Paris". She then worked as a hairdresser catering to White families & later entered a domestic partnership with a French nobleman his death. She excelled at obtaining inside information on her wealthy patrons by instilling fear in their servants whom she either paid or cured of mysterious ailments. Although she never abandoned her Catholic roots, she became increasingly interested in her mother’s African traditional beliefs. The Widow Paris learned her craft from a ‘Voodoo doctor’ known variously as Doctor John or John Bayou.

Marie C. Laveau I is said to have intiated into Voodoo career sometime in the 1820s. She's believed to be descended from a long line of Voodoo Priestesses, all bearing her same name. She was also a lifelong devout Catholic. It didn’t take long before Marie C. Laveau I dominated New Orleans Voodoo culture & society before claiming title of Queen. She was the 3rd Voodoo Queen of NOLA - after Queen Sanité Dédé & Queen Marie Salopé. During her decades tenure, she was the premier beacon of hope and service to customers seeking private consultations - to aid in matters such as family disputes, health, finances, etc, created/sold gris gris, perforemed exorcisms. While her daughter Marie II was known for her more theatrical displays of public events, Marie C. Laveau I was less flamboyant in her persona. She conducted her work in 3 primary locations throughout the city: her home on St. Ann Street, Congo Square, & at Lake Pontchartrain. Despite one account of a challenge to her authority in 1850, Marie C. Laveau I maintained her leadership & influence.

The Queen died peacefully in her sleep in her ole cottage home on St. Ann Street. Her funeral was conducted according to the rite of the Catholic Church & in the absence of any Voodoo rites. To her Voodoo followers, she's venerated as a Folk Saint. In² addition to her Priesthood in Voodoo and title of Queen, she is also remembered for her community activism; visiting prisoners, providing lessons to women of the community, & doing ritual work for those in need.

She is generally believed to have been buried in plot 347, the Glapion family crypt in Saint Louis Cemetery No. 1, New Orleans. As of March 1st, 2015, there is no longer public access to St. Louis Cemetery No. 1. Entry with a tour guide is required due to continued vandalism & tomb raiding.

We pour libations & give her💐 today as we celebrate her for her love for & service to the people, through poverty, misfortune, bondage, & beyond.

Offering suggestions: flowers + libations at her grave, catholic hymns, holy water, gold rings/bracelets, money

‼️Note: offering suggestions are just that & strictly for veneration purposes only. Never attempt to conjure up any spirit or entity without proper divination/Mediumship counsel.‼️

[blackwoolncrown]

Reading list for Afro-Herbalism:

A Healing Grove: African Tree Remedies and Rituals for the Body and Spirit by Stephanie Rose Bird

Affrilachia: Poems by Frank X Walker

African American Medicine in Washington, D.C.: Healing the Capital During the Civil War Era by Heather Butts

African American Midwifery in the South: Dialogues of Birth, Race, and Memory by Gertrude Jacinta Fraser

African American Slave Medicine: Herbal and Non-Herbal Treatments by Herbert Covey

African Ethnobotany in the Americas edited by Robert Voeks and John Rashford

Africanisms in the Gullah Dialect by Lorenzo Dow Turner

Africans and Native Americans: The Language of Race and the Evolution of Red-Black Peoples by Jack Forbes

African Medicine: A Complete Guide to Yoruba Healing Science and African Herbal Remedies by Dr. Tariq M. Sawandi, PhD

Afro-Vegan: Farm-Fresh, African, Caribbean, and Southern Flavors Remixed by Bryant Terry

Barracoon: The Story of the Last “Black Cargo” by Zora Neale Hurston

Big Mama’s Back in the Kitchen by Charlene Johnson

Big Mama’s Old Black Pot by Ethel Dixon

Black Belief: Folk Beliefs of Blacks in America and West Africa by Henry H. Mitchell

Black Diamonds, Vol. 1 No. 1 and Vol. 1 Nos. 2–3 edited by Edward J. Cabbell

Black Faces, White Spaces: Reimagining the Relationship of African Americans to the Great Outdoors by Carolyn Finney

Black Food Geographies: Race, Self-Reliance, and Food Access in Washington, D.C. by Ashanté M. Reese

Black Indian Slave Narratives edited by Patrick Minges

Black Magic: Religion and the African American Conjuring Tradition by Yvonne P. Chireau

Black Nature: Four Centuries of African American Nature Poetry edited by Camille T. Dungy

Blacks in Appalachia edited by William Turner and Edward J. Cabbell

Caribbean Vegan: Meat-Free, Egg-Free, Dairy-Free Authentic Island Cuisine for Every Occasion by Taymer Mason

Dreams of Africa in Alabama: The Slave Ship Clotilda and the Story of the Last Africans Brought to America by Sylviane Diouf

Faith, Health, and Healing in African American Life by Emilie Townes and Stephanie Y. Mitchem

Farming While Black: Soul Fire Farm’s Practical Guide to Liberation on the Land by Leah Penniman

Folk Wisdom and Mother Wit: John Lee – An African American Herbal Healer by John Lee and Arvilla Payne-Jackson

Four Seasons of Mojo: An Herbal Guide to Natural Living by Stephanie Rose Bird

Freedom Farmers: Agricultural Resistance and the Black Freedom Movement by Monica White

Fruits of the Harvest: Recipes to Celebrate Kwanzaa and Other Holidays by Eric Copage

George Washington Carver by Tonya Bolden

George Washington Carver: In His Own Words edited by Gary Kremer

God, Dr. Buzzard, and the Bolito Man: A Saltwater Geechee Talks About Life on Sapelo Island, Georgia by Cornelia Bailey

Gone Home: Race and Roots through Appalachia by Karida Brown

Ethno-Botany of the Black Americans by William Ed Grime

Gullah Cuisine: By Land and by Sea by Charlotte Jenkins and William Baldwin

Gullah Culture in America by Emory Shaw Campbell and Wilbur Cross

Gullah/Geechee: Africa’s Seeds in the Winds of the Diaspora-St. Helena’s Serenity by Queen Quet Marquetta Goodwine

High on the Hog: A Culinary Journey from Africa to America by Jessica Harris and Maya Angelou

Homecoming: The Story of African-American Farmers by Charlene Gilbert

Hoodoo Medicine: Gullah Herbal Remedies by Faith Mitchell

Jambalaya: The Natural Woman’s Book of Personal Charms and Practical Rituals by Luisah Teish

Just Medicine: A Cure for Racial Inequality in American Health Care by Dayna Bowen Matthew

Leaves of Green: A Handbook of Herbal Remedies by Maude E. Scott

Like a Weaving: References and Resources on Black Appalachians by Edward J. Cabbell

Listen to Me Good: The Story of an Alabama Midwife by Margaret Charles Smith and Linda Janet Holmes

Making Gullah: A History of Sapelo Islanders, Race, and the American Imagination by Melissa Cooper

Mandy’s Favorite Louisiana Recipes by Natalie V. Scott

Medical Apartheid: The Dark History of Medical Experimentation on Black Americans from Colonial Times to the Present by Harriet Washington

Mojo Workin’: The Old African American Hoodoo System by Katrina Hazzard-Donald

Motherwit: An Alabama Midwife’s Story by Onnie Lee Logan as told to Katherine Clark

My Bag Was Always Packed: The Life and Times of a Virginia Midwife by Claudine Curry Smith and Mildred Hopkins Baker Roberson

My Face Is Black Is True: Callie House and the Struggle for Ex-Slave Reparations by Mary Frances Berry

My Grandmother's Hands: Racialized Trauma and the Pathway to Mending Our Hearts and Bodies by Resmaa Menakem

On Her Own Ground: The Life and Times of Madam C.J. Walker by A'Lelia Bundles

Papa Jim’s Herbal Magic Workbook by Papa Jim

Places for the Spirit: Traditional African American Gardens by Vaughn Sills (Photographer), Hilton Als (Foreword), Lowry Pei (Introduction)

Post Traumatic Slave Syndrome by Dr. Joy DeGruy

Rooted in the Earth: Reclaiming the African American Environmental Heritage by Diane Glave

Rufus Estes’ Good Things to Eat: The First Cookbook by an African-American Chef by Rufus Estes

Secret Doctors: Ethnomedicine of African Americans by Wonda Fontenot

Sex, Sickness, and Slavery: Illness in the Antebellum South by Marli Weiner with Mayzie Hough

Slavery’s Exiles: The Story of the American Maroons by Sylviane Diouf

Soul Food: The Surprising Story of an American Cuisine, One Plate at a Time by Adrian Miller

Spirituality and the Black Helping Tradition in Social Work by Elmer P. Martin Jr. and Joanne Mitchell Martin

Sticks, Stones, Roots & Bones: Hoodoo, Mojo & Conjuring with Herbs by Stephanie Rose Bird

The African-American Heritage Cookbook: Traditional Recipes and Fond Remembrances from Alabama’s Renowned Tuskegee Institute by Carolyn Quick Tillery

The Black Family Reunion Cookbook (Recipes and Food Memories from the National Council of Negro Women) edited by Libby Clark

The Conjure Woman and Other Conjure Tales by Charles Chesnutt

The Home Place: Memoirs of a Colored Man’s Love Affair with Nature by J. Drew Lanham

The Jemima Code: Two Centuries of African American Cookbooks by Toni Tipton-Martin

The President’s Kitchen Cabinet: The Story of the African Americans Who Have Fed Our First Families, from the Washingtons to the Obamas by Adrian Miller

The Taste of Country Cooking: The 30th Anniversary Edition of a Great Classic Southern Cookbook by Edna Lewis

The Tuskegee Syphilis Study: An Insiders’ Account of the Shocking Medical Experiment Conducted by Government Doctors Against African American Men by Fred D. Gray

Trace: Memory, History, Race, and the American Landscape by Lauret E. Savoy

Vegan Soul Kitchen: Fresh, Healthy, and Creative African-American Cuisine by Bryant Terry

Vibration Cooking: Or, The Travel Notes of a Geechee Girl by Vertamae Smart-Grosvenor

Voodoo and Hoodoo: The Craft as Revealed by Traditional Practitioners by Jim Haskins

When Roots Die: Endangered Traditions on the Sea Islands by Patricia Jones-Jackson

Working Conjure: A Guide to Hoodoo Folk Magic by Hoodoo Sen Moise

Working the Roots: Over 400 Years of Traditional African American Healing by Michelle Lee

Wurkn Dem Rootz: Ancestral Hoodoo by Medicine Man

Zora Neale Hurston: Folklore, Memoirs, and Other Writings: Mules and Men, Tell My Horse, Dust Tracks on a Road, Selected Articles by Zora Neale Hurston

The Ways of Herbalism in the African World with Olatokunboh Obasi MSc, RH (webinar via The American Herbalists Guild)

[propheticeve]

Hoodoo is CLOSED to non black AMERICANS

Hoodoo is distinct in that it involves working with specific ancestral spirits and deities, many of whom remain unfamiliar to the broader spiritual community. This sacred connection extends beyond mere knowledge; it is an intimate relationship with spirits deeply ingrained in the Hoodoo pantheon. These spiritual entities are closely tied to the experiences of Black Americans, and understanding them requires a profound awareness of one's lineage.

:

Hoodoo is considered a closed practice, meaning that access to its teachings is earned through guidance and mentorship. True practitioners are taught; they don't self-proclaim. Unfortunately, there is a concerning trend of non-Black individuals claiming to practice Hoodoo without a genuine understanding of its essence. Many cannot name a single spirit from the Hoodoo pantheon, exposing a significant gap in their knowledge.

It's crucial to distinguish Hoodoo from general folk magick practices. Hoodoo demands practitioners to delve into their lineage, understand their history, and grow in spiritual wisdom. The conflation of Hoodoo with generic folk magick demonstrates a lack of comprehension about the unique cultural and historical underpinnings that define Hoodoo. Hoodoo requires knowledge of the American slave trade and its affects on black Americans

Ancestral spirits within Hoodoo are discerning entities, recognizing color and lineage. Contrary to the notion that spirits lack prejudice, Hoodoo practitioners assert that ancestral spirits work closely with their descendants. Given the historical context of slavery and oppression, it becomes inconceivable for these spirits to collaborate with those from the very lineage responsible for their suffering.

:

Unlike some other African Traditional Religions (ATRs), Hoodoo has resisted commercialization and exploitation. Its practitioners emphasize the sanctity of their belief system, urging others to respect and protect it. The appropriation of Hoodoo by those outside its cultural lineage is viewed as a disservice to its profound spiritual significance.

:

Hoodoo is not merely a set of rituals; it is a sacred tapestry woven with the threads of Black American history, spirituality, and resilience. The claim that anyone, irrespective of background, can practice Hoodoo disregards its closed nature and the imperative to honor its cultural specificity. It is time to acknowledge and respect the boundaries of Hoodoo, safeguarding its authenticity and the spiritual legacy it represents.

[the-lost-kemetic]

Red Flags In Pagan Circles

I've seen a lot of younger, inexperienced members of the pagan (and witchy!) communities fall into some traps set up for them by people who wish to harm them. It saddens my heart to see this happen, as a lot of newer practitioners join these circles so they can learn! And because they're new, they often get taken advantage of.

So I'm creating this non-comprehensive list of some red flags in pagan and witch circles. Again, this isn't comprehensive. I will be updating this as time goes by, so I recommend checking in on this. For each red flag, I'll give a brief explanation as to why it's a red flag. As always, feel free to add your own in the replies and I'll add them to this post!

EDIT: 11/15/2022 - since there's been some people misunderstanding some of the things in this post, I've rewritten a lot of it so hopefully it makes more sense! Apologies to any confusion that's been caused. I also added some of the additions people have reblogged as well!

Usage of the terms "black" and "white" magic:

While this doesn't always mean someone is racist or xenophobic, within occult spaces there's this tendency to use this. The association of darkness/black things being evil isn't always a racist thing (we as humans are naturally afraid of the dark), but it did play a part in the Atlantic slave trade by associating dark skin with animalistic, evil ambitions and light skin as being pure and good. This isn't 100% a red flag, but it's good to keep an eye out when it is used! Another issue is that "black magic" was often used to refer to African traditional magic. It's why you'll often see hoodoo and voodoo portrayed as evil.

Argues that anyone can practice whatever they want, regardless of the status of it being closed or not:

Closed practices are closed for a reason, specifically because these practices have had their people murdered, their land stolen, and their practices made illegal for many years. The reason they are closed is so that outsiders cannot just come into their sacred spaces, take what they want, and bastardize it. The belief that you can join these closed practices without being initiated/born into them is rooted in colonialism and racism. This is one of the biggest red flags. Some examples of closed practices are hoodoo, ATRs, Native American beliefs, brujeria, and santeria. Some plants are closed as well, so please do your due diligence.

The belief in folkism/volkism: that open pantheons should only be worshiped by those with their blood:

This is the complete opposite of the above. Open pantheons are open because they have not been passed down to us in a single line, and they are currently being revived. As such, these practices can't really be "closed". People who argue that open pantheons should only be worshiped by those with their blood are partaking in the same beliefs as Neo-Nazis. Please watch out for this especially in heathen/Nordic spaces! These people ARE NAZIS. The specific dogwhistle here is "go back to your roots". (Thank you to @chrisasiaheartman)

Offers to teach advanced practices (baneful magic, deity work, etc.) to newcomers:

It's true that everyone is on different parts of their practice, and not everyone will progress the same way. However, there are certain practices that newcomers should not be doing until they have the basics down. This includes baneful magic and deity work, as you can open yourself up to disastrous consequences if you don't take the proper precautions. This isn't too much of a red flag as often the people doing this do mean well, but it's still something to look out for.

They use the terms "witchcraft" and "Wicca" interchangeably:

They are not interchangeable! Witchcraft is a practice, and Wicca is a religion. These types of people often believe you must be Wiccan to practice witchcraft, which you don't.

They refer to Wicca as an "ancient" religion:

This is false. Wicca was founded in the 1960s. If they do this, it could either be tongue-in-cheek, or it's just blatant misinformation. I would be careful.

They act as though baneful magic is evil.

It isn't. Baneful magic can be a form of protection and self-defense, it is not always a bad thing.

They act as though the "threefold law" is the end-all-be-all of practicing:

Not every witch believes in the threefold law, nor are you required to. This goes back into my point about them believing you must follow Wiccan teachings to practice witchcraft. You don't, period.

The use of racial or cultural slurs, even if they claim it's in a non-discriminatory way:

They are racist. If they're mentioning these slurs in an educational way, that's fine. But if a witchcraft space is just dropping these slurs casually in speech, it's a good sign of them being racist.

They push a specific diet:

You don't need to eat vegan or vegetarian to be a witch. No one has to. Some witches might think that's the best way to practice, and that's fine! Some witches might not subscribe to that idea, and that's fine too!

They push pseudoscience and/or anti-science ideologies (anti-vax, etc.):

This is extremely dangerous. Witchcraft and science can work together just fine. People have done this for so long, and pushing these ideologies can be extremely dangerous to peoples' personal health.

Enforcement of gender binaries:

This is things like the divine "masculine" and divine "feminine". Often times these people will also claim that the womb/uterus should be worshipped as well, and the people who do this are often TERFs/transphobic. Not everyone neatly fits into a gender binary. (Thank you to @hagstone-enthusiast for this!)

They promote the idea that only witches can be female, or that male witches are called warlocks:

Witches can be any gender, and the term warlock is actually derogatory as it means someone broke their oath.

Promotes the idea that mentally ill/neurodivergent witches that that way because they have a strong intuition:

This is very dangerous because being neurodivergent/mentally ill isn't a special thing, and it often is a detriment to many people. People who claim this often believe in indigo children/starseed children. In addition, look out for people to claim that neurodivergent people are that way because they "don't have a position attitude" (thanks to @urchinbeans5000).